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Notes 1 Myth and the Modern Problem 1. W.H. Auden, “Yeats as an Example,” Kenyon Review 10, no. 2 (1948): 191–92. 2. On attempts to create a common culture during the interwar period, see Dan LeMahieu, A Cuture for Democracy: Mass Culture and the Cultivated Mind in Britain Between the Wars (New York: Oxford University Press, 1988). 3. W.H. Auden, “A Contemporary Epic,” Encounter 2, no. 2 (February 1954): 69; T.S. Eliot, “The Romantic Englishman, the Comic Spirit, and the Function of Criticism,” in idem, The Annotated Waste Land with Eliot’s Contemporary Prose, ed. Lawrence Rainey (New Haven, CT: Yale University Press, 2005), 141. 4. W.K.C. Guthrie, “Myth and Reason: Oration Delivered at the London School of Economics and Political Science on Friday, 12 December, 1952,” (London: London School of Economics and Political Science, 1953), 7. 5. Ibid., 18–9. Italics in original. 6. Reprinted in Ted Hughes, Winter Pollen: Occasional Prose, ed. William Scammell (London: Faber and Faber, 1994), 151–52. This is a somewhat revised version of the address Hughes originally delivered in 1970. 7. See Philip Rahv, “The Myth and the Powerhouse,” Partisan Review 20 (November–December 1953): 635–48. 8. Frank Kermode, “The Myth-Kitty,” Spectator, 11 September 1959, 339. 9. For an excellent discussion of the difficulties involved in defining myth see Chapter 2 of William Doty, Myth: A Handbook (Westport, CT: Greenwood Press, 2004). Other key works in this body of literature include Bruce Lincoln, Theorizing Myth: Narrative, Ideology, and Scholarship (Chicago, IL: University of Chicago Press, 1999), Robert A. Segal, Theorizing about Myth (Amherst, MA: University of Massachusetts Press, 1999); idem, ed., Psychology and Myth, vol. 1 of idem, ed., Theories of Myth: From Ancient Israel and Greece to Freud, Jung, Campbell and Lévi-Strauss (New York: Garland Publishing, Inc., 1996); idem, ed., Literary Criticism and Myth, vol. 4 of idem, ed., Theories of Myth: From Ancient Israel and Greece to Freud, Jung, Campbell and Lévi- Strauss (New York: Garland Publishing, Inc., 1996); Laurence Coupe, Myth (London: Routledge, 1997); and Eric Csapo, Theories of Mythology (Malden, MA: Blackwell, 2005). 10. Elizabeth M. Baeten, The Magic Mirror: Myth’s Abiding Power (Albany, NY: State University of New York Press, 1996). 11. Segal, Theorizing about Myth, 23. 12. C.S. Lewis, Collected Letters: Volume I, Family Letters 1905–1931,ed.Walter Hooper (London: HarperCollins, 2000), 976. 13. Lincoln, ix. 14. See H. Stuart Hughes, Consciousness and Society: The Reorientation of European Social Thought, 1890–1930 (New York: Vintage Books, 1958). 15. J.R.R. Tolkien, “On Fairy-Stories,” in Essays Presented to Charles Williams (Oxford: Oxford University Press, 1947), 72. 205 206 Notes 16. For some recent examples see Michael Bell, Literature, Modernism and Myth: Belief and Responsibility in the Twentieth Century (Cambridge: Cambridge University Press, 1997), Roslyn Reso Foy, Ritual, Myth, and Mysticism in the Work of Mary Butts: Between Feminism and Modernism (Fayetteville, AR: University of Arkansas Press, 2000), Randall Stevenson, Modernist Fiction: An Introduction (Lexington, KY: The University Press of Kentucky, 1992), Jewel Spears Brooker, Mastery and Escape: T.S. Eliot and the Dialectic of Modernism (Amherst, MA: University of Massachusetts Press, 1994); Milton Scarborough, Myth and Modernity: Postcritical Reflections (Albany, NY: State University of New York Press, 1994), Laurence Coupe, Myth (London: Routledge, 1997). 17. Examples included John B. Vickery, The Literary Impact of The Golden Bough (Princeton, NJ: Princeton University Press, 1973); Robert Fraser, ed., Sir James Frazer and the Literary Imagination (New York: St. Martin’s Press, 1990); and Brian R. Clack, Wittgenstein, Frazer, and Religion (New York: St. Martin’s Press, 1999). See also Martha Celeste Carpentier, Ritual, Myth, and the Modernist Text: the Influence of Jane Ellen Harrison on Joyce, Eliot, and Woolf (Amsterdam: Gordon and Breach, 1998) is a work in the same vein, though it traces Jane Harrison’s influence rather than Frazer’s. 18. Margaret Hiley’s recent The Loss and the Silence: Aspects of Modernism in the Works of C.S. Lewis, J.R.R. Tolkien and Charles Williams (Zollikofen, Switzerland: Waking Tree Publishers, 2011) is perhaps an indication that scholars are beginning to take an interest in how seemingly disparate instances of mythic thinking might, in fact, be part of the same broader pattern. 19. Francis Mulhern, The Moment of “Scrutiny,” (London: New Left Books, 1979). See also Ian MacKillop, F.R. Leavis: A Life in Criticism (New York: St. Martin’s Press, 1995); and Stefan Collini, “Cambridge and the Study of English,” in Cambridge Contributions, ed. Sarah J. Omrod (Cambridge: Cambridge University Press, 1998), 42–64. 20. Michael Saler, “Modernity and Enchantment: A Historiographic Review,” American Historical Review 111, no. 3 (June 2006): 694. 21. Max Weber, “Science as a Vocation,” in H.H. Gerth and C. Wright Mills, eds., From Max Weber: Essays in Sociology (New York: Oxford University Press, 1958): 129–156. 22. Saler, 700. 23. Jane Bennett, The Enchantment of Modern Life: Attachments, Crossings, and Ethics (Princeton, NJ: Princeton University Press, 2001). 24. Alison Winter, Mesmerized: Powers of Mind in Victorian Britain (Chicago, IL: University of Chicago Press, 1998); Daniel Pick, Svengali’s Web: The Alien Enchanter in Modern Culture (New Haven, CT: Yale University Press, 2000); Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern (Chicago, IL: University of Chicago Press, 2004); and Michael Saler, As If: Modern Enchantment and the Literary Prehistory of Virtual Reality (Oxford: Oxford University Press, 2012). Though not limited to the British context, see also Joshua Landy and Michael Saler, eds., The Re-Enchantment of the World: Secular Magic in a Rational Age (Stanford, CA: Stanford University Press, 2009). Notes 207 25. The meanings and implications of this phrase are dealt with perceptively and exhaustively in Charles Taylor, A Secular Age (Cambridge, MA: Harvard University Press, 2007). 26. See above, n. 16. 27. George S. Williamson, The Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche (Chicago, IL: University of Chicago Press, 2004). For other examples of the emerging interest in the relationship between myth and modernity see Andrew Von Hendy’s sweeping, impressive study The Modern Construction of Myth (Bloomington, IN: Indiana University Press, 2002); Dan Edelstein and Bettina R. Lerner, eds., Myth and Modernity (New Haven, CT: Yale University Press, 2007), which focuses on uses of myth in modern France; and Angus Nicholls, “Anglo-German Mythologics: The Australian Aborigines and Modern Theories of Myth in the Work of Baldwin Spencer and Carl Strehlow,” History of the Human Sciences 20, no. 1 (February 2007): 83–114. 2 Golden Boughs, Fairy Books, and Holy Grails: The Making of a Myth-Saturated Culture 1. T.S. Eliot, “Ulysses, Order and Myth,” The Dial 75 (November 1923), 483. 2. J.R.R. Tolkien, Letters of J.R.R. Tolkien, ed. Humphrey Carpenter (London: George Allen & Unwin, 1981), 144–45, 147. 3. Hans G. Kippenberg, Discovering Religious History in the Modern Age,trans. Barbara Harshaw (Princeton, NJ: Princeton University Press, 2002), 41–42. 4. See Robert Ackerman, The Myth and Ritual School: J.G. Frazer and the Cambridge Ritualists (New York: Routledge, 2002), 31–32. 5. The first to assess the impact of Tylor’s career was fellow anthropologist R.R. Marrett, Tylor (New York: J. Wiley and Sons, Inc., 1936). More recently Tylor’s thought has been examined by Joan Leopold, Culture in Compara- tive and Evolutionary Perspective: E.B. Tylor and the Making of Primitive Culture (Berlin: Reimer, 1980), who provides an excellent analysis of the sources and development of Tylor’s thought. 6. Ackerman, Myth and Ritual, 37. 7. See Henrika Kuklick, “Tribal Exemplars: Images of Political Authority in British Authority in British Anthropology, 1885–1945,” in George W. Stocking, Jr., ed., Functionalism Historicized (Madison, WI: University of Wisconsin Press, 1984), 63. 8. Edward B. Tylor, Anthropology: An Introduction to the Study of Man and Civilization, rev. ed. (London: Macmillan, 1924), 387. 9. Kippenberg, 63. 10. The main events of Smith’s life are sketched in T.O. Beidelman, W. R o b e r t s o n Smith and the Sociological Study of Religion (Chicago, IL: University of Chicago Press, 1974). See also Marjorie Wheeler-Barclay, The Science of Religion in Britain, 1860–1915 (Ph.D. diss.: Northwestern University, 1987); and idem, “Victorian Evangelicalism and the Sociology of Religion: The Career of William Robertson Smith,” Journal of the History of Ideas 54, no. 1 (January 1993): 59–78. 11. Beidelman, 64. 208 Notes 12. William Robertson Smith, Religion of the Semites (1889; reprint, London: Transaction Publishers, 2002), 17–18. 13. Robert Alun Jones, “Smith and Frazer on Religion,” in Stocking, Jr., ed., Functionalism Historicized, 38. 14. Roger Lancelyn Greene, Andrew Lang: A Critical Biography (Leicester: Edmund Ward, 1946), 86. 15. Ibid., vii. 16. See Kippenberg, 107. 17. There are four different editions of The Golden Bough. The first two-volume edition appeared in 1890. The second edition of 1900 had three volumes. The third edition ballooned to 12 volumes, which appeared between 1911 and 1915. This was followed in 1922 by a one-volume abridged edition. Per- haps the first piece of imaginative literature to draw on The Golden Bough was Grant Allen’s novel The Great Taboo (1890), which explicitly takes its inspiration from Frazer’s book. The Great Taboo is discussed in Gillian Beer, “Speaking for the Others: Relativism and Authority in Victorian Anthro- pological Literature,” in Robert Fraser, ed., Sir James Frazer and the Literary Imagination (New York: St. Martin’s Press, 1990), 38–60. 18. Stanley Edgar Hyman, The Tangled Bank: Darwin, Marx, Frazer and Freud as Imaginative Writers (New York: Atheneum, 1962).
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